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Al-Mughni by Ibn Qudama - Edited by Al-Turki
Volume 2 · Page 609Section

Translation · EN

This issue occurred during the time of our sheikh Abu Abd Allah, so he performed it, and Qadi Abu Ya'la also performed it because the Prophet (peace and blessings of Allah be upon him) said: "Indeed, Allah has obligated upon you its fasting, and I have established for you its prayer." Thus, he linked the prayer with the fasting. Abu Hafs al-'Ukbari was of the view to omit the prayer and said: "The reliance regarding fasting is upon the hadith of Ibn Umar and the action of the Companions and the Successors, and it has not been transmitted from them that they performed that night's prayer." The Tamimis chose this view because the basic principle is the continuation of Sha'ban, and we only resorted to fasting as a precaution for what is obligatory, whereas the prayer is not obligatory, so it remains upon the original principle.

Section: Abu Talib said: I asked Ahmad: If one recites 'Qul a'udhu bi-rabbi al-nas', should one recite something from al-Baqarah? He said: No. So he did not consider it recommended to connect his completion (of the Quran) with the recitation of anything, and perhaps there was no authentic tradition (athar) confirmed in his view regarding it to which he could turn. Abu Dawud said: I mentioned to Ahmad the statement of Ibn al-Mubarak: "If it is winter, complete the Quran at the beginning of the night; and if it is summer, complete it at the beginning of the day." It seemed that he liked that, and that is due to what was narrated from Talhah ibn Musarrif, who said: "I caught the people of the two Sanctuaries (Makkah and Madinah) from the early part of this nation; they used to recommend completing (the Quran) at the beginning of the night and at the beginning of the day. They would say: If one completes it at the beginning of the night, the angels pray for him until he reaches morning; and if one completes it at the beginning of the day, the angels pray for him until he reaches evening." Some scholars said: It is recommended to place the daytime completion during the two rak'ahs of the dawn prayer or after them, and the nighttime completion

Notes

(32) Extracted by al-Nasa'i, in: The Chapter of Mentioning the Disagreement regarding Mu'ammar on it, and the Chapter of the Disagreement of Yahya ibn Abi Kathir, from the Book of Fasting. Al-Mujtaba 4/104, 132. And Ibn Majah, in: The Chapter of What Has Been Said Regarding the Prayer of the Month of Ramadan, from the Book of Establishing Prayer. Sunan Ibn Majah 1/421. And Imam Ahmad, in: Al-Musnad 1/191, 195. (33) Omitted from: The original. (34) Abu Muhammad Talhah ibn Musarrif ibn 'Amr al-Hamdani al-Kufi, a trustworthy Successor, died in the year 112 AH. Tahdhib al-Tahdhib 5/25, 26. (35) In M: "al-khayr" (goodness).

Arabic (Source)

جَرَتْ هذه المَسْألةُ في وَقْتِ شَيْخِنا أبى عَبْدِ اللهِ فَصَلَّى، وصَلَّاهَا القاضي أبو يَعْلَى أيضًا؛ لأنَّ النَّبِىَّ -صلى اللَّه عليه وسلم- قال: "إنَّ اللهَ فَرَضَ عَلَيْكُمْ صِيَامَهُ، وسَنَنْتُ لَكُمْ قِيَامَهُ" (٣٢). فَجَعَلَ القِيامَ مع الصِّيَامِ. وذَهَبَ أبو حَفْصٍ العُكْبَرِىُّ إلى تَرْكِ القِيَامِ، وقال: المُعَوَّلُ في الصِّيَامِ على حديثِ ابنِ عمرَ، وفِعْلِ الصَّحَابَةِ والتَّابِعِينَ، ولم يُنْقَلْ عنهم قِيَامُ تِلْكَ اللَّيْلَة. واخْتَارَهُ التَّمِيمِيُّونَ؛ لأنَّ الأَصْلَ بَقَاءُ شَعْبانَ، وإنما صِرْنَا إلى الصَّوْمِ احْتِيَاطًا لِلْوَاجِبِ، والصَّلَاةُ غيرُ وَاجِبَةٍ، فَتَبْقَى على الأصْلِ.

فصل: قال أبو طَالِبٍ: سَألْتُ أحمدَ إذا قَرَأَ {قُلْ أَعُوذُ بِرَبِّ النَّاسِ} يَقْرَأُ من البَقَرَةِ شَيْئَا؟ قال: لا. فلم يسْتَحِبَّ أن يَصِلَ خَتْمَتَهُ بِقِرَاءَةِ شَىْءٍ، ولَعَلَّه لم يَثْبُتْ فيه (٣٣) عِنْدَه أثَرٌ صَحِيحٌ يَصِيرُ إليه. قال أبو دَاوُدَ: وذَكَرْتُ لأحمدَ قَوْلَ ابنِ المُبَارَكِ: إذا كان الشِّتَاءُ فَاخْتِمِ القُرْآنَ في أوَّلِ اللَّيْلِ، وإذا كان الصَّيْفُ فَاخْتِمْه في أوَّلِ النَّهَارِ. فكأنَّه أعْجَبَه. وذلك، لما رُوِىَ عن طَلْحَةَ بن مُصَرِّف (٣٤)، قال: أدْرَكْتُ أهْلَ الحرمَيْنِ (٣٥) من صَدْرِ هذه الأُمَّةِ يَسْتَحِبُّونَ الخَتْمَ في أوَّلِ اللَّيْلِ، وفى أوَّلِ النَّهَارِ، يَقُولُونَ: إذا خَتَم في أَوَّلِ اللَّيْلِ صَلَّتْ عليه المَلَائِكَةُ حتى يُصْبِحَ، وإذا خَتَمَ في أوَّلِ النَّهَارِ صَلَّتْ عليه المَلَائِكَةُ حتى يُمْسِىَ. وقال بعضُ أهْلِ العِلْمِ: يُسْتَحَبُّ أن يَجْعَلَ خَتْمَةَ النَّهَارِ في رَكْعَتَىِ الفَجْرِ أو بَعْدَهما، وخَتْمَةَ اللَّيْلِ

Notes

(٣٢) أخرجه النسائي، في: باب ذكر الاختلاف على معمر فيه، وباب اختلاف يحيى بن أبي كثير، من كتاب الصيام. المجتبى ٤/ ١٠٤، ١٣٢. وابن ماجه، في: باب ما جاء في قيام شهر رمضان، من كتاب إقامة الصلاة. سنن ابن ماجه ١/ ٤٢١. والإمام أحمد، في: المسند ١/ ١٩١، ١٩٥.(٣٣) سقط من: الأصل.(٣٤) أبو محمد طلحة بن مصرف بن عمرو الهمداني الكوفى، تابعى ثقة، توفى سنة اثنتى عشرة ومائة. تهذيب التهذيب ٥/ ٢٥، ٢٦.(٣٥) في م: "الخير".

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